ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: Why Nihilism is Taking Over Modern Society
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Nihilism is becoming dangerously popular, and it's no longer just in philosophy classrooms or those weird subreddits.
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It's in the way millions of real people are talking about life itself.
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Why is nihilism so taboo?
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Why?
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Like genuinely, none of this shit f*ing matters.
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Like, none of it f*ing matters.
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We are the generation that is waking up to the myth of the American dream.
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I think Gen Z is dubbed the nihilist generation because they feel
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that they have wasted their time and their money pursuing a degree
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that we were told to pursue and it's amounting to nothing.
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We're all gonna die.
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None of this shit matters.
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Everywhere you look, it seems like people have completely given up
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and are now questioning if there's any reason to get up in the morning and beyond that, they're questioning existence and life itself.
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This is terrifying, because if enough people start to believe that nothing matters, morality, purpose, and hope begin to disappear,
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and at the end of that road is complete societal collapse.
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As someone who has always been interested in philosophy and has studied nihilism extensively over the years, I was intrigued with this modern resurgence.
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So I spent the last few months studying everything I could about nihilism to try
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and figure out why nihilism is taking over our modern society.
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And the results that I found were very.. strange.
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Because although at the end of nihilism is complete societal collapse, that might not be as bad as it sounds.
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When trying to understand nihilism holistically, we run into some problems.
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The first is that the concept is ambiguous.
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It can refer to a lack of belief or ideology, and it can also refer to this lack of ideology as an ideology.
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That's the difference between someone being disillusioned and rejecting a belief system and someone choosing to embrace nothingness as a belief system.
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One is passive in their nihilism and the other is active.
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The word applies to both of these positions.
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Now, the concept of nihilism isn't actually that old.
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Its creation is credited to several authors, such as the Swiss physician and philosopher Jacob Hermann Oberreit.
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In his book, Jacob criticized Immanuel Kant's theory of knowledge, referring to it as nihilism.
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The German philosopher Friedrich Jacobi is most commonly credited with the origin of its philosophical use.
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In a letter, he derisively referred to Johann Gottlieb Fichte's German idealism as a form of nihilism.
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In either case, the word is used to negatively characterize a philosophical position.
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It's like a bad word, in the same way philosophers would use the word solipsism, which refers to the belief that only you exist.
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If your philosophy is being characterized by either word, you might be in trouble.
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Nihilism as a concept became more widely known in the 19th century when it took on a political dimension.
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The last time you voted, you probably didn't notice a candidate for the nihilism party on your ballot.
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Political nihilism isn't a movement so much as it's a way of characterizing a political attitude.
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It was often used to discredit extreme political ideology and anti-establishment movements.
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In Russia, so-called political nihilism exploded in the 19th century.
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These were socialist and anarchist movements that were quickly gaining in popularity.
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of these movements routinely referred to them as nihilism in order to dismiss them.
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In general, nihilism was used to slander any political group that was deemed threatening to the status quo.
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It was largely used by conservatives at the time.
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One such critic was the Russian writer Fyodor Dostoevsky.
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He once belonged to a socialist group, but was apprehended by the authorities and sentenced to death by the Russian Tsar.
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However, the The author was released right before his execution and sentenced instead to years in a labor camp.
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After his near-death experience, Dostoevsky rejected socialism and other revolutionary causes.
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He felt they ignored the dignity of humanity and our need for individual freedoms.
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From his experience working in a labor camp, he yearned to feel the fruits of his labor that he sorely lacked in confinement.
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He strongly felt that socialism would similarly rob humans of experiencing the rewards of their work.
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In the setting of crime and punishment, he puts on display the way radical change leaves people behind.
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The people are poor and destitute while the revolutionary minded are uncaring of their plight.
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Political nihilism more broadly can be summarized as the belief that the current political establishment is corrupt and needs to be destroyed.
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Modern populism is a form of political nihilism or at least can be characterized in this way.
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Both right and and left variations insist that the system needs to be overhauled
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and they latch onto the myth and often reality that our political representatives are too corrupt to salvage.
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Donald Trump seized on this belief to become president twice.
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I am your warrior, I am your justice, and for those who have been wronged and betrayed, I am your retribution, I am your retribution.
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While leftist populism has largely struggled to seize power, proponents of political nihilism, aside from anarchists,
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would likely not self-identify as nihilists.
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The term in this context is intended to delegitimize political movements.
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It's not yet a stable concept at this point in time.
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However, as we'll see,
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the concept of nihilism is taken much more seriously later on in the works of the existentialist Friedrich Nietzsche.
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The philosopher is often associated with nihilism and is widely thought to have embraced it.
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But is it true that he advocated for a belief in nothingness?
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Was that really his gift to the world?
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Anyone who has seriously considered his work knows that he is not an advocate of nihilism,
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but that it does play an important role in his writing.
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Political nihilism suggests that nothing matters, that the systems that we live under are indifferent to our existence.
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But honestly, the system is much worse.
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It's not indifferent to your existence, neither does it ignore you.
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It actively seeks to know everything about you and uses that information to control and suppress you.
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Your name, your income, your family, even your struggles.
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Data brokers collect these fragments of your life and then package them into lists that are then sold to the highest bidder.
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These are some real data broker lists with insane labels like tough start young single parents
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and rural and barely making it that prey on the most vulnerable in our society.
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And we are all sorted into categories for predatory companies and bad actors that use this information to identify and harm us.
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This is the invisible economy we all unfortunately live in, and it is invasive and dangerous.
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Incogni was built to fight back.
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Incogni automatically erases all of your personal information from the places that you can't see.
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brokers, people search sites, predatory directories, all of the dark corners of the internet that are quietly trading your identity for profit.
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On your own it could take weeks or maybe even months to get all of this data erased.
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But, Incogni does it automatically and continuously to keep your information out of the hands of these bad actors.
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And now with their new custom removals feature you can take that even further.
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Just Google yourself, find a site exposing your information,
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copy the link, and Incogni's privacy experts will work to have it removed even from the sites outside of their automated network.
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Your data shouldn't be their currency.
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It should be yours.
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So take it back.
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Go to incogni.com slash aperture deal
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and use my code aperture deal to get 60% off an
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annual plan to keep your information out of the hands of the people who want to harm you
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because they can't harm you if they can't find you.
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Winter is coming.
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If you've read or watched Game of Thrones, you know this iconic phrase.
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A long winter is coming for the people of Westeros, and so too is the army of the dead.
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This story element mirrors Nietzsche's concept of cultural nihilism quite well.
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Winter is a stand-in for nihilism, and the army of the dead is the death of God.
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With the rise of scientific explanations for the universe and life on earth, the dominant belief in the Christian God was rapidly weakening in Nietzsche's time.
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Philosophers in the mid-19th century were busy trying to rationally justify Christian values that were quickly losing their spiritual underpinning.
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Ultimately, Nietzsche thought that this was a lost cause and that humanity risked sinking into a cultural abyss.
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He suggests that they actually stem from the resentment of slaves towards their masters.
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Through religion, the slaves elevated the opposite values of their masters, which supported their own way of being.
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They were meek, humble, and forgiving.
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They condemned the values of their masters, suggesting that a life lived this way would land them an eternity in hell.
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For a religion where forgiveness plays such a central role, it's odd that eternal damnation is always such a staple.
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Nietzsche would suggest that this contradiction comes from the nature of resentment.
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The philosopher takes this argument a step further by suggesting that Christianity,
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along with Plato and Socrates, was nihilistic.
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They placed all value in a realm beyond the physical one.
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For Christians, that is the realm of God and the heavens.
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and Socrates valued a world of forms as the source of true knowledge.
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In the Christian scheme, worldly life is deemed worthless.
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Its value is taken away, which is why Nietzsche referred to Christianity as a form of nihilism.
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This life is just a vehicle to get to the good place in the next one.
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Plato and Socrates devalued the real world by putting ideas above how we experience life.
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They used reason as a tool to judge life from an external point of view.
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In Plato's allegory of the cave, he suggests that our sensory experience is like being trapped in a cave, looking at the shadows on the wall.
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These shadows, for Plato, are illusions.
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The real world, which for him was the world of ideas, exists outside of the cave.
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Plato and Socrates ultimately suggest
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that the world you experience is an error compared to the perfect world of ideas that can only be discovered through reason.
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For Nietzsche, this is a big problem as it devalues the physical world
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and makes it impossible to create values based on life.
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Plato and Socrates would accuse those worldly values of just being shadows.
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Nietzsche himself was not a nihilist.
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He believed that nihilism was harmful to humanity, leaving people in a state of despair and directionlessness and prone to destructive tendencies.
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He wanted to help humanity overcome nihilism and move towards something better.
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To accomplish this, he identified two ways of responding to it.
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Passively and actively.
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The passive person finds no value in anything
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and despairs at the lack of a greater purpose in a life that they feel they've lost.
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They turn their back on existence and treat it as a punishment.
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This was how Nietzsche described Buddhism, Hinduism, and Arthur Schopenhauer's philosophy.
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He rejected the idea that life is suffering or that being reborn is a punishment.
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His response was to say yes to the world, to embrace it as it is beyond the structures we impose on it, such as religion, science, and even philosophy.
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To actively respond to nihilism, we have to re-evaluate our lives and consistently and continually create new ones.
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a constant process of deconstruction and creation.
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If we don't continuously overcome values and norms, we risk nihilism again, as these values will eventually not reflect the lives we live.
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For Nietzsche, these values needed to be aesthetic ones about life and vitality.
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In other words, he wanted them to be life-affirming.
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Logic and reason are too systematic.
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Like Christianity, they place a superior dimension above our physical existence.
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Nietzsche is often considered a moral nihilist, but that's not completely true, as we will see.
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A moral nihilist believes that there are no absolute moral or ethical values.
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When we talk about morality, we are actually just referring to social constructs, likely derived from emotions and power relations.
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Nietzsche didn't believe in the absolute nature of moral values.
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The universal morals that philosophers have formulated are better understood not as exercises of reason,
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but as coming from that person's physiological or psychic state, as Nietzsche explains.
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Every great philosophy so far has been the personal confessions of its author and a kind of involuntary and unconscious memoir.
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When we read the moral works of philosophers Immanuel Kant or John Stuart Mill's, we learn not about universal ethical systems,
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but about who we are.
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Just as Nietzsche believed that we should always be constructing new values, we should also be working on moral values.
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However, the idea is not to create values for everyone equally.
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People are different and should embrace morals that are more suited to them.
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Nietzsche believed in higher and lower types, for example, insisting that each should have their own moral value set.
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Free will was always an issue for him.
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Moral systems presume that people have free will and are able to choose between good and evil.
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But Nietzsche, along with many modern scientists, doesn't believe that humans possess free will and are therefore not morally responsible for their own choices.
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For the average person, this take on morality will come across as nihilism.
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We are very used to thinking about this in terms of moral absolutes.
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Our culture is still very informed by the long shadow of Western philosophy and religion.
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for Nietzsche, the idea is to push beyond nihilism into a mode of value creation.
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The philosopher was certainly bold for his time, but he wasn't the first thinker to question moral ideals.
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Some of the earliest critiques of universal morals can be found over 2000 years ago in a Chinese religion.
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Taoism is unique among religions in that it is uninterested in moral claims
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or in any notion of a greater purpose that would inform our actions.
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For the creators of Taoism, morality is an ineffective way to deal with our problems.
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It's not particularly good, for example, at encouraging others to behave better, as righteousness often inspires the opposite,
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and it only temporarily seems to soothe us like a painkiller.
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Taoism instead suggests that morality comes from finding an outcome desirable
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and wanting to repeat that outcome despite how futile that struggle will be.
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When we try to eliminate what we consider morally bad, we're trying to control what we cannot control.
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It's like demanding more flowers and less dirt where one requires the other.
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For the Tao, moral ideals result in hypocrisy
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and also an attitude of hostility to parts of ourselves that don't live up to our moral standards.
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We often then project that hostility outward to target others who don't live up to our moral expectations.
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That's why you often see morally righteous people targeting others while ultimately being hypocrites themselves.
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According to Taoism, the source of our problems is that we are not following the great Tao or the Way.
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You can follow this path through a series of practices such as taking non-deliberate action leading to a sort of harmony.
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You accept the bounds of flour and dirt, and you don't demand more of one than the other.
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Many would go on to describe Taoism as a form of moral nihilism, but just like with Nietzsche, that misses the point.
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The religion rejects the notion of living with a greater purpose.
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It's more about following a way than a purpose, and that is what creates harmony.
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Beliefs are ultimately useless to the Tao.
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However, However, this lack of a greater purpose or meaning is a difficult pill for many to swallow,
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especially those with a background steeped in Christian and Western norms.
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After Nietzsche described the death of God, many philosophers reckoned with the challenge of meaning.
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This created a philosophical movement known as the atheist existentialism.
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Life has no meaning.
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There is no existential human nature and no grand purpose.
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Existentialist writers in the 20th century wrestled with these conclusions, that the death of God had laid bare.
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Without the illusions that society was built upon, we're left with nothingness.
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We're in a state of nihilism.
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Just like Nietzsche, philosophers of this movement tried to respond actively to nothingness.
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The French existentialist Jean-Paul Sartre insists that because of our nihilist reality, we are condemned to be free.
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We are thrown into this world with no default essence or purpose, and as a result, we are ultimately responsible for everything we do.
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He goes on further to suggest that we are free in every moment.
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Even when tied down with ropes, we are free to choose how we approach that situation.
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When we stand on a bridge high above a body of water, some of us are struck with a fear not that we will accidentally fall, but that we'll throw ourselves off.
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Sartre described this feeling as an anguish towards our freedom.
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Nothing prevents us from throwing ourselves off.
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We are always free to do so.
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To live authentically, we have to take full responsibility for our freedom by choosing our own values
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and how we live in general.
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We can't appeal to a higher purpose and a pre-existing set of rules.
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We have to choose for ourselves.
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For Sartre, nihilism is the burden of freedom.
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The French writer, Albert Camus, took a different approach to the concept of nothingness.
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He found the idea of pursuing our own meaning or creating values to be self-defeating.
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There's no escaping the absurdity of human life.
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We yearn for meaning from a world that doesn't give us answers.
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He compared human absurdity to Sisyphus's struggle.
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In a Greek myth, Sisyphus was forced to push a boulder up a hill for eternity.
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When he reached the top, the boulder fell right back down, and he had to start again.
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For Camus, this struggle is just like our continual push for meaning.
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Just when we think we've found a sense of purpose, it eludes us.
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Life has no concrete answers for us, and the boulder rolls back down the hill.
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Camus' answer to the problem of nothingness was to live facing absurdity directly.
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We should confront nihilism by carrying on despite its consequences.
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live authentically is to be fully conscious of the abyss and to defy it with our head held high, just like Sisyphus boldly marching down the mountain.
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While atheist existentialists grappled with meaning in a world that offered none, postmodernist philosophers rejected any sort of metanarrative.
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They would not entertain them or seek them out in some vain struggle.
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Instead, they embraced nihilism in an almost cheerful way.
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They were extremely skeptical of truth claims and moral hierarchies, and with this attitude they deconstructed how truth functions in society.
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The French philosopher Jean-Francois Lyotard described these meta-narratives as language games that we use to make sense of the world.
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These are fields like religion, science, and philosophy.
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There's no all-encompassing order to the world that we can understand, we just have these language games to interpret it.
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Lyotard believes that these games shouldn't compete for supremacy the way science sometimes is used to undermine religion.
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He insisted that they should exist in paralogy, running alongside one another with no hierarchy.
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Another French philosopher, Michel Foucault, described this process as a form of enlightenment.
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We are freeing ourselves from the assumptions about knowledge that control our lives.
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In his view, knowledge is not objective or neutral, it's shaped by power relations.
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Power influences how knowledge is produced and even what is considered to be knowledge.
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When producing researcher journalism, for example, we don't just freely follow our interests or act randomly.
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Power determines what is an acceptable pursuit and what isn't.
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Often, what is considered knowledge is determined by its economic value.
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Does it make the institution you're operating in more revenue?
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Does it free up space in the budget?
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Does it draw an audience?
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Via institutions, power uses knowledge to shape individuals, and as Foucault insists, this is to create compliant citizens.
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This is why most institutions in society are designed like prisons.
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The idea is that subjects in these places, such as schools or psychiatric wards, are either being observed or in a state where they are potentially watched at all times.
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The individual then conforms their behavior under the assumption that they are being monitored and could be punished, even if they aren't necessarily always under that watchful eye.
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What all post-modernism has in common is a near full embrace of nihilism, which aims to disassemble the larger narratives that control our lives.
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It is an active deconstruction inspired by the likes of Nietzsche, only they weren't so much interested in creating new values.
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The point is to free us from the imperfect knowledge
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that insidiously controls our behavior in society and the many institutions that it comprises.
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I've seen people online embrace something called optimistic nihilism, and I wanted to clarify what that is in the context of the categories that we've already discussed.
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The basic idea is that life is meaningless, but that means that we're free to find joy and meaning wherever we please.
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Some of you may have already realized that optimistic nihilism sounds awfully similar to existentialism, especially in Albert Camus' Absurdism.
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And it is.
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Except that the concept is much simpler
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and perhaps created by people who are only so familiar with the history of existentialism and philosophy in general.
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In our exploration of nihilism, there's a common thread in each classification.
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The philosophers and writers involved don't consider themselves nihilists.
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And given our close examination, we've demonstrated that they're not advocates for nothingness, but deal with it directly in their writing.
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They bravely face the reality of nihilism and actively negotiate what to do despite its consequences.
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But there is a notion of a true nihilism, one who sits in nothingness and passively lets it consume them.
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This is what we call a postmodern nihilist.
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Well, not to be confused with the postmodernists that we just discussed, although postmodernism is often referred to as postmodern nihilism.
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I'm sorry if this is getting confusing.
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They're described as being indifferent conformists who put all of their energy and effort into hedonistic endeavors.
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They're deeply resentful and alienated, occasionally exploding into violence.
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They have no sense of greater purpose and languish in its absence.
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The philosophers who reckon with nihilism are generally trying to steer humanity away from becoming this kind of person.
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Nietzsche described a similar type as, quotes, the last man.
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People who preoccupy themselves with comforts and security while taking no risks.
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You could also describe them as passive nihilists.
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In Camus' book The Stranger, his main character, Mersot, finds no value in anything.
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He's indifferent to his mother's passing and feels nothing in his relationships.
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Mersot is also not emotionally impacted when he kills someone.
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In the book, however, he eventually embraces the absurdity of life as he is about to be executed.
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What is clear from every type of nihilism is
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that those who engage with it were not interested in sitting idly in nothingness.
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The point was always about navigating the world without a pre-existing purpose and universal truths.
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Finding no value in anything is not a healthy way to be,
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as Nietzsche famously said, He who fights with monsters might take care lest he thereby become a monster.
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And if you gaze for long into an abyss, the abyss also gazes into you.
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When you spend so much time dwelling on nothingness, you slowly become it.
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Finding value is important for your well-being.
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It may not be a universal truth, but most of us will struggle as we sit in that abyss.
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The lack of a greater truth was not the most interesting part about nihilism.
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It is the opportunity to pursue new or just different truths separate from the narratives that have shaped the society around us.
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The established truths we're accustomed to can be comforting for sure, but they can also alienate others and lead to dangerous convictions.
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People kill for moral convictions all the time.
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And you could argue that large-scale murder is often done for the sake of a deluded sense of morality.
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But what if we're free to assign purpose to whatever we'd like?
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Sometimes we belittle our interests because they don't contribute to a higher purpose that was instilled in us at a young age.
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We may reject the idea of wandering aimlessly up a mountain because it doesn't improve our workplace skills.
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We may reject friendships because our faith in God devalues the other person and their lifestyle.
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As consumerists, we often indulge in the immediate pleasures of media consumption or video games
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because they reflect an ingrained value that we have.
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You work hard and you play hard.
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Your consumption contributes to economic growth and so it has value.
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Coming face to face with nihilism is a painful process that does open up new possibilities in our lives,
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but it's not all misery.
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It can also relieve pressure and anxiety from the demands of those higher purposes.
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Most of us don't live up to the standards that are placed on us, and now we don't need to worry about it.
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How is your career going by the way?
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Don't answer that.
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It doesn't matter.
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What I want to know is how the texture of wet rocks makes you feel.
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It's important to me, at least in this moment.
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| คำศัพท์ | คำอ่าน | ความหมาย |
|---|---|---|
| philosopher คำนาม | /fəˈlɑsəfɚ/ | นักปราชญ์, นักปรัชญา |
| morality คำนาม | /məˈɹælɪti/ | ศีลธรรม |
| ideology คำนาม | /aɪ.diˈɑ.lə.d͡ʒi/ | อุดมการณ์ |
| existentialism คำนาม | /ˌɛɡzəˈstɛn(t)ʃəˌlɪzəm/ | อัตถิภาวนิยม |
| myth คำนาม | /mɪθ/ | ตำนาน, นิทาน |
| resentment คำนาม | /ɹɪˈzɛnt.mənt/ | ความขุ่นเคือง, ความไม่พอใจ |
| atheist คำนาม | /ˈeɪ.θi.ɪst/ | ผู้ที่เชื่อว่าไม่มีพระเจ้า, ผู้ถืออเทวนิยม |
| condemn คำกริยา | /kənˈdɛm/ | ประณาม |
| optimistic คำคุณศัพท์ | /ˌɒptɪˈmɪstɪk/ | มองโลกในแง่ดี |
| socialism คำนาม | /ˈsoʊʃəlɪzəm/ | สังคมนิยม |
| broker คำนาม | /ˈbɹoʊkɚ/ | นายหน้า |
| norm คำนาม | /nɔːm/ | บรรทัดฐาน |
| consequence คำนาม | /ˈkɑn.sɪ.kwəns/ | ผล, ผลลัพธ์ |
| threaten คำกริยา | /ˈθɹɛt.n̩/ | ขู่ |
| execute คำกริยา | /ˈɛksɪˌkjuːt/ | ประหาร |
กริยาวลีที่คุณจะได้ยิน
| คำศัพท์ | ความหมาย |
|---|---|
| give up คำกริยา | ยอมแพ้ |
ประโยคที่ควรฝึกพูดซ้ำ
ประโยคสั้น ๆ ที่สมบูรณ์จากวิดีโอ ซึ่งนำไปใช้ในบทสนทนาประจำวันได้:
- Your data shouldn't be their currency.
- We're in a state of nihilism.
- Does it make the institution you're operating in more revenue?
- I'm sorry if this is getting confusing.
- How is your career going by the way?
ไวยากรณ์ในวิดีโอนี้
โครงสร้างที่ผู้พูดใช้บ่อยที่สุด พร้อมคำพูดจริงจากวิดีโอ:
| โครงสร้าง | ในวิดีโอ |
|---|---|
| “used to” used to + กริยา — นิสัยหรือสภาพในอดีตที่ตอนนี้ไม่เป็นแล้ว | used to discredit · used to thinking |
| Present perfect have/has + กริยาช่อง 3 — เหตุการณ์ในอดีตที่ยังเกี่ยวข้องกับปัจจุบัน | have wasted · has always been interested · have been wronged |
| Passive voice be + กริยาช่อง 3 — เน้นสิ่งที่เกิดขึ้น ไม่ใช่ผู้กระทำ | is dubbed · were told · was intrigued |
| Relative clauses who / which + อนุประโยค — ข้อมูลเพิ่มเติมเกี่ยวกับคนหรือสิ่งของ | someone who has · those who have · Anyone who has |
การออกเสียงที่ควรระวัง
ผู้พูดใช้รูปย่อและรูปลดเสียง 51 ครั้ง เช่น don't, we're, can't ให้พูดแบบสั้นตามที่ได้ยิน
- เสียง “th”: myth /mɪθ/, atheist /ˈeɪ.θi.ɪst/, ethical /ˈɛθɪkəl/, threaten /ˈθɹɛt.n̩/
- เสียง “sh” และ “zh”: existentialism /ˌɛɡzəˈstɛn(t)ʃəˌlɪzəm/, deconstruction /diːkənˈstɹʌkʃən/, retribution /ˌɹɛt.ɹɪˈbju.ʃən/, socialism /ˈsoʊʃəlɪzəm/, illusion /ɪˈl(j)uːʒ(ə)n/
- คำยาว — ลงเสียงหนักให้ถูกพยางค์: philosopher /fəˈlɑsəfɚ/, morality /məˈɹælɪti/, absurdity /æbˈsɝd.ɪ.ti/, ideology /aɪ.diˈɑ.lə.d͡ʒi/, existentialism /ˌɛɡzəˈstɛn(t)ʃəˌlɪzəm/
วิธีฝึกกับวิดีโอนี้
- ฟังวิดีโอให้จบหนึ่งรอบโดยยังไม่ต้องพูด แล้วจดคำที่ยังไม่รู้จัก
- เริ่มที่ความเร็ว 0.75× พูดตามทีละประโยค แล้วกลับไปใช้ความเร็วปกติเมื่อเริ่มคล่อง
- อัดเสียงตัวเองแล้วเทียบกับต้นฉบับ โดยสังเกตคำอย่าง philosopher, morality, ideology เป็นพิเศษ
เทคนิค Shadowing คืออะไร?
Shadowing เป็นเทคนิคการเรียนรู้ภาษาที่ได้รับการรับรองทางวิทยาศาสตร์ พัฒนาขึ้นสำหรับการฝึกนักแปลมืออาชีพ วิธีการนี้เรียบง่ายแต่ทรงพลัง: คุณฟังเสียงภาษาอังกฤษจากเจ้าของภาษาและพูดตามทันที — เหมือนเงาที่ตามผู้พูดด้วยช่วงเวลาห่าง 1-2 วินาที การวิจัยแสดงว่าเทคนิคนี้ปรับปรุงความแม่นยำในการออกเสียง ทำนองเสียง จังหวะ การเชื่อมเสียง การฟังเข้าใจ และความคล่องแคล่วในการพูดได้อย่างมีนัยสำคัญ